Sozeris, the god of the harvest. The event was celebrated by special prayers at the end of December (as Christmas). Trees with seven branches were brought into a house. Branches were decorated with yellow candles, halivas and pieces of cheese. The tree was called Gamshhut. For coastal tribes, Sozeris was also a god of a sea. There is a legend that he crossed Black Sea by walking on its surface and came back the same way.

There is also another legend, which tells about a colony of ancient egyptians that came to the coast of the Black sea (Kolhida, Abkhazia today). Both legends and the name of the god itself give a hint that Sozeris could be Egyptian god Osiris.

Tlohumish and Shaberis are the names of gods often mentioned in connection to the name of Sozeris. Since they had no specific responsibilities they were supposed to be a part of his court or, perphaps, were just other names of god Sozeris.


Ahim, the god of home animals. In the day of the selebration a cow was taken to the holy grove for killing. The cow had a pieces of food tied to its horns. The body of the killed animal is escorted from the holy grove with dances and songs.
There was a believe that as the day of the celebration of Ahim's day is getting closer, one of the cows of a herd was indicating by various signs that she was the one to be selected for the sacrifice.

Zeigutxa, the good of equestrians. People prayed to him before long journeys, dangerous hunting, wars.

Mazi-txa, the god of forest and hunters. The believers saw him riding a wild boar with golden fur. The myth said that by his order all the deers and elks of the forest would peacefully come together, so that young girls could milk them.

Emish, the sheep god. His day was celebrated in spring, on the day when the cattle was leaving the farm houses to form herds.

Tleps - the blacksmith god, was held in high respect. His day was celebrated in spring and consisted of prayers, pouring drink over axe and numerous male games like shooting. The help of Tleps was also needed to revive wounded sufferers.

Hene-guashe, the goddes of the sea. Her day was celebrated in summer on the coasts of the Black sea. The religious seremony was followed by circle dances.

Psi-guashe, the goddes of rivers. She had no specific selebration day, but in spring or hot summers people were asking her for rain. The ceremony consisted of prayers and funny water pouring games in which young people of both sexes participated.

Kodes, the god of the sea. He was believed to be a fish, which had a power to keep the sea water within its coast.
 

Here are some gods, whose existance showed traces of Christian influence on circassian pageancy:

Meriem, the goddes of bees, was also called by circassians the mother of the greatest God. Her day was selebrated in the end of August after yielding the harvest. Young people were jumping over fire and asking Meriem to forgive their sins. The day of Meriem was the first in the line of numerous other celebrations that followed it and were ending with lenghthy evening jegues.

Ilhes, New Year, celebrated in winter.

Kutish, his day is selebrated in early spring as Easter. Two weeks before the celebration people kept from eating eggs that were allowed only on the selebration day.

Li-umishh and Qwe-jashte, translated as 'eat no meat' and 'cheese taking' remind russian religious fasting weeks with no cheese and meat. These days families cooked haliva. Younger people participated in jegues and dressed dolls in comic costumes.

Legendary Narts were also asigned their selebration days.
In winter days, to honor Sasuruquo, families were cooking food and leaving it in their guest houses. Of course, Sasuruquo would not stop by, but if any visitor showed up it was a good sign for a family. Even if the guest house was not honored by a guest, next morning family members, neighbours and friends celebrated the day.

Special rites existed to mourn those who were killed by thunder - 'Shible'. Those who died this way were considered to reach the highest love of God. People were buried on the same spot where they were killed. Also the mourning seremonies (incl. hourse races) were taking 7 days instead of traditional 3 days.

Animals, killed by thunder were also enjoying special mourning ceremonies.
Dances and songs were performed by a group of people around killed sheeps, goats or cows, while another group was digging 4 sticks into the ground, placing wide pieces of wood on top of them. Then, dead bodies of the animals were brought on the top of this sructure and covered with leaves. Finally, people were bringing some food and animals from village. Animals were killed, their meat cooked and eaten, their heads hanged on sticks next to the structure with animals killed by shible.

Beliefs, religious ceremonies and prejudices of Circassians, L. Lulie, 1862

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